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The Horses of Neptune, illustration by Walter Crane, 1893.. Horse symbolism is the study of the representation of the horse in mythology, religion, folklore, art, literature and psychoanalysis as a symbol, in its capacity to designate, to signify an abstract concept, beyond the physical reality of the quadruped animal.
The heyoka (heyókȟa, also spelled "haokah," "heyokha") is a type of sacred clown shaman in the culture of the Sioux (Lakota and Dakota people) of the Great Plains of North America.
It portrays a Native American on horseback facing skyward, his arms spread wide in a spiritual request to the Great Spirit. It was the last of Dallin's four prominent sculptures of Indigenous people known as The Epic of the Indian , which also include A Signal of Peace (1890), The Medicine Man (1899), and Protest of the Sioux (1904).
In North American mythologies, common themes include a close relation to nature and animals as well as belief in a Great Spirit that is conceived of in various ways. As anthropologists note, their great creation myths and sacred oral tradition in whole are comparable to the Christian Bible and scriptures of other major religions.
Blending aspects of folk religion with healing charms, "powwowing" includes a wide range of healing rituals used primarily for treating ailments in humans and livestock, as well as securing physical and spiritual protection, and good luck in everyday affairs. [1] [2]
Medicine people use many practices, including specialized knowledge of Native American ethnobotany. [2] Herbal healing is a common practice in many Indigenous households of the Americas; [3] [4] [5] however, medicine people often have more in-depth knowledge of using plants for healing or other purposes. [2]
As Plains Indian Sign Language was widely understood among different tribes, a written, graphic transcription of these signs is known to have functioned as a medium of communication between Native Americans on and off reservations during the period of American colonization, removal, and forced schooling in the late 19th and early 20th centuries.
Lakota and other Native American voices objecting to the non-Native uses of Lakota-derived practices have centred on four points. The first is that Native practices are being sold indiscriminately to anyone who can pay; the second is that non-Native practitioners may present themselves as an expert after taking only a workshop or course.